The Year 2 triennial reading moves from the cosmic canvas of creation to the intimate drama of human relationship and moral choice. The text recounts the formation of humanity from the dust of the ground, the breath of life breathed into Adam, the planting of the Garden of Eden, the creation of Chava, the fateful eating from the Tree of Knowledge, the tragic confrontation between Kayin and Hevel, and the birth of Shet.

Every morning of חוֹל הַמּוֹעֵד, our sanctuary fills with the joyful melodies of הַלֵּל. And each time we reach the climax of Psalm 118, we recite those unforgettable words:

מֵאֵ֣ת יְ֭הוָה הָ֣יְתָה זֹּ֑את הִ֖יא נִפְלָ֣את בְּעֵינֵֽינוּ׃ "This emanates from God; it is astounding to our eyes."

Astounding. Not just fortunate timing, not simply favorable aerodynamics, but an unmistakable touch of the divine.

This week we celebrate the exuberant festival of שַׂמְחַת תּוֹרָה (Simchat Torah), bringing the month of Tishrei and the sacred festival season to its joyful summit. In celebrating the completion and immediate restart of the annual cycle of reading the Torah, our sanctuaries fill with dancing, song, and unconditional gratitude.

This Shabbat we celebrate the festival of סֻכּוֹת (Sukkot), entering into the season designated by our liturgy as זְמַן שִׂמְחָתֵנוּ (Z'man Simchatenu, the Season of Our Joy). When the first day of Sukkot coincides with Shabbat, the day becomes a double sanctification, Shabbat Yom Tov, weaving the sacred rest and inward peace of Shabbat into the vibrant joy of the festival.

On this second day of רֹאשׁ הַשָּׁנָה (Rosh Hashanah), we enter into the sacred culmination of the Yom Tov. In Jewish law and thought, the two days of Rosh Hashanah possess a unique status unlike any other holiday. While the second day of festivals in the Diaspora was historically instituted due to calendar doubt, the Sages established that the two days of Rosh Hashanah are considered יוֹמָא אֲרִיכְתָּא (Yoma Arichta), one single, continuous forty-eight-hour day of judgment and spiritual renewal.

On this second day of רֹאשׁ הַשָּׁנָה (Rosh Hashanah), we enter into the sacred culmination of the Yom Tov. In Jewish law and thought, the two days of Rosh Hashanah possess a unique status unlike any other holiday. While the second day of festivals in the Diaspora was historically instituted due to calendar doubt, the Sages established that the two days of Rosh Hashanah are considered יוֹמָא אֲרִיכְתָּא (Yoma Arichta), one single, continuous forty-eight-hour day of judgment and spiritual renewal.

This Shabbat coincides with the first day of רֹאשׁ הַשָּׁנָה (Rosh Hashanah), ushering in the year 5787. When the Day of Judgment falls on Shabbat, the sounding of the shofar is set aside. Instead, the quiet, inward majesty of Shabbat embraces the festival, transforming our prayers from an urgent alarm into a meditative renewal of memory, faith, and divine sovereignty.

This Shabbat we read the double portion of נִצָּבִים־וַיֵּלֶךְ (Nitzavim Vayeilech), the final Shabbat before Rosh Hashanah. In these closing moments of his life, Moshe gathers the entirety of בְּנֵי יִשְׂרָאֵל (B'nei Yisrael) to enter into the ultimate covenant with Adonai, and prepares to transfer leadership to Yehoshua.

This Shabbat we read Parashat כִּי תָבוֹא (Ki Tavo). Moshe continues his farewell address to בְּנֵי יִשְׂרָאֵל (B'nei Yisrael), turning to the foundational duties and sacred attitudes required of the nation once they enter and settle the Land of Israel.

This Shabbat we read Parashat כִּי תֵצֵא (Ki Teitzei). In this portion, Moshe presents the greatest concentration of commandments found in any single parasha in the Torah, containing 72 of the 613 mitzvot.

These laws span every dimension of ethical and communal life, including the protection of prisoners of war, family inheritance rights, the requirement to return lost property, the kindness of sending away the mother bird, building a safety fence on a roof, honest weights and measures, fair treatment of hired workers, and the perpetual remembrance of Amalek.